St Mary’s in Exile and the Future of Progressive Christianity in Australia

In the heart of Brisbane, a small but remarkable faith community has been quietly challenging the boundaries of tradition, authority, and belonging in the Catholic Church. St Mary’s in Exile, born from controversy and conviction, stands as a living testament to the possibilities—and the perils—of progressive Christianity. Two recent articles, one from The Guardian and another from The Catholic Weekly, offer sharply contrasting perspectives on this community’s journey. Together, they invite us to reflect on what it means to be church, to be faithful, and to be truly open to the Spirit’s movement in our time.

Fifteen years ago, St Mary’s Catholic Church in South Brisbane made headlines when its priest, Peter Kennedy, was removed for practices that included allowing women to preach, blessing LGBTQ+ couples, and adapting the liturgy to better reflect the needs and realities of its congregation. These changes, while radical by institutional standards, were embraced by a community seeking a more inclusive and justice-oriented faith. When Kennedy and his colleague Terry Fitzpatrick were forced out, some 700 parishioners followed them into “exile,” setting up worship in a nearby union building.

Today, St Mary’s in Exile is a much smaller community, its numbers dwindling as its members age. The average age is over 60, and with Fitzpatrick set to retire and no clear successor, the future is uncertain. Yet, as The Guardian reports, the spirit of the community remains vibrant. Their worship is unorthodox, their theology diverse, and their commitment to social justice unwavering. For many, belief in God is less important than the call to “make things better for the world you live in.” The community’s legacy includes founding Micah Projects, Brisbane’s largest homeless not-for-profit, and offering a spiritual home to those who have felt excluded or wounded by the institutional church.

Not everyone sees St Mary’s in Exile as a model to emulate. In The Catholic Weekly, Dr Philippa Martyr offers a scathing critique, likening the community to the castaways of Gilligan’s Island—self-referential, isolated, and ultimately doomed to irrelevance. She accuses the leaders of ruling with “a rod of iron,” shaping the parish around their own personalities and politics, and presiding over a congregation that, in her view, has lost its faith in anything beyond itself. For Martyr, the decline of St Mary’s is not a tragedy but a cautionary tale: a warning against what happens when a parish drifts too far from the moorings of tradition and authority.

The story of St Mary’s in Exile is not just about one parish, or even about Catholicism alone. It raises profound questions for all Christians—especially those committed to a progressive vision of faith.

First, it challenges us to consider what makes a church a church. Is it fidelity to doctrine and hierarchy, or is it the lived experience of community, justice, and compassion? St Mary’s has chosen the latter, even at great cost.

Second, it exposes the vulnerability of progressive communities. Without institutional support, charismatic leaders, or a steady influx of younger members, such communities can struggle to survive. The risk of becoming a “Gilligan’s Island” is real: isolated, aging, and unable to renew itself.

Third, it highlights the ongoing tension between reform and tradition. The institutional church, as Fitzpatrick notes, often resists change, fearing the loss of control or identity. Yet, as long as communities like St Mary’s exist, they serve as a living challenge to the church’s “business model”—a reminder that the Spirit blows where it will, and that true reform is always possible.

As progressive Christians, how should we respond to the story of St Mary’s in Exile?

We can begin by honouring their courage and creativity. For fifteen years, they have embodied a vision of church that is inclusive, justice-seeking, and open to all. They have shown that it is possible to be faithful without being rigid, to be Catholic without being conformist.

At the same time, we must heed the warning signs. Progressive communities need to invest in leadership development, intergenerational engagement, and spiritual depth if they are to thrive beyond a single generation. We must resist the temptation to define ourselves solely by what we are not, and instead articulate a compelling vision of what we are for.

Finally, we can pray for all those who find themselves in exile—literal or spiritual. The journey is hard, the future uncertain, but the promise of resurrection is real. As Fitzpatrick says, “Our presence has always continued to challenge [the church’s] inability to change and transform.” May we continue to be that challenge, and that hope.

The fate of St Mary’s in Exile is not yet sealed. Whether it fades away or finds new life, its story is a gift to the wider church—a reminder that faith is always evolving, always contested, and always in need of renewal. As we seek to build a more just, inclusive, and compassionate church, may we learn from both their successes and their struggles, trusting that the Spirit is with us, even—and especially—in exile.

The story of St Mary's in Exile extends beyond news articles and theological debates. It has also been immortalized in art, specifically as a play written by acclaimed Brisbane playwright David Burton. "St Mary's In Exile," which premiered as part of the Queensland Theatre mainstage in 2016, captures the gripping and inspirational drama of this tight-knit community. Burton's play serves as a poignant reminder that the word "church" refers not to a building, but to the enduring bond between people. For those seeking to delve deeper into the narrative, the script is available for purchase, offering another lens through which to understand the legacy of St Mary's in Exile and its impact on the landscape of progressive Christianity.

What are your thoughts on the future of progressive Christianity? How can we build communities that are both faithful and open to change?